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bhagavat dharm mimaansa7. ved-tatpary(21.5) maan vidatteabhidhatte maan vikalpyapohyate tvahamh . jitane bhi shabd haian, unaka antim arth bhagavan hi hai. lok alag-alag tarah se bhagavan ki prarthana karate haian. koee kahata hai, ‘too ghar hai.’ ved mean to aya hai ki ‘bhagavan, too meri rajaee hai. jirn manushy ke lie jaise vastr priy hota hai, vaisa hi too mere lie priy hai.’ koee kahata hai : ‘he bhagavan! too mera jivan hai. maian pyasa hooan, to mere lie too pani ban gaya!’ matalab yah ki jitane bhi shabd haian, ant mean ve bhagavan ke hi arth mean haian. garami ke dinoan mean ap kah sakate haian ki ‘bhagavan! too mera pankha hai.’ aisa kaun-sa shabd hai, jo bhagavan ko lagoo nahian hoga? isilie vaidik-paddhati mean kaha gaya hai ki kul shabd bhagavad-vachak haian. har ek shabd paramatm-vachak hai. yani vah paramatma ki ek lanbi malika hai. har ek shabd ka apana gaun arth to hai hi. lekin vedoan ko to bhagavan ke manan ke siva doosari koee ruchi (iantarest) hi nahian – sarve veda yatpadamamananti. tukaram maharaj kahate haian : tuka mhane chavi ale. jean ka mishrile vitthale॥ ‘jisamean bhagavan-roopi mishran hai, aisa jo bhi ann ham lete haian, usamean svad a jata hai.’ isilie yahaan bhagavan kahate haian ki jo bhi shabd hai, ve sare mere hi nam haian. bhagavan kahate haian ki ved yadi vidhan karata hai, to mera hi karata hai : maan vidhatte. yahaan ‘vidhan’ ka vishesh arth hai. ved mean jo ajnaean ati haian, jo karane ki bat kahi gayi hai, use ‘vidhan’ kahate haian. bhagavan kahate haian ki ‘ved jo karm karane ke lie kahata hai, vah meri hi upasana ke lie kahata hai.’ vaise karm anek hote haian. ek hi karm se bhagavan ki upasana hoti hai, aisa nahian. bhagavan kahate haian ki ve sare bhinn-bhinn karm mere lie hi karane haian. abhidhatte – abhidhan yani devataoan ke nam. agni, vayu, indr, som, adity, savita, is tarah sau-sava sau devataoan ke nam ved mean aye haian. lekin bhagavan kah rahe haian ki ve sare mere hi nam haian. ye sare devata gunaansh haian. ek-ek gun ko lekar ek-ek devata bana hai. vairagy ka devata agni hai. indr yani darshan-shakti. varun yani sanyam ki shakti. savita yani prerak shakti. is tarah ek-ek devata mean ek-ek gun ka darshan hota hai. manushyoan ke anek nam rakhe jate haian, lekin ve bhi bhagavan ke hi nam haian. ‘kuran’ mean bhi bhagavan ke anek nam aye haian. lekin usase galataphahami nahian hoti, kyoanki vahaan spasht kaha gaya hai ki ‘allah ke siva aur devata nahian hai.’ unake gun anek haian. ‘rahaman’ yani dayalu. ‘karim’ yani udar. ‘akabar’ yani b da. ek hi allah ke ye anek ramaniy nam haian. ek bar muhammad paigambar se poochha gaya : ‘ap kabhi allah kahate haian, kabhi rahaman kahate haian, isaka matalab kya hai?’ unhoanne javab diya : ‘jo allah hai, vahi rahaman hai aur jo rahaman hai, vahi allah hai.’ vaise hi, bhagavan yahaan kahana chahate haian ki jo indr hai vahi chandr hai, jo chandr hai vahi vayu hai. isalie yadyapi ved mean anek devataoan ke nam ate haian, phir bhi unase galataphahami nahian honi chahie, kyoanki ve bhagavan ke hi nam haian. kul-ke-kul ved ka itana hi arth hai ki vah khud hi vikalp kh de karata aur phir unaka nirasan kar deta hai. upasana ke lie unhean kh da karata aur phir kahata hai ki unaka nirasan karo. bachapan mean hamean ek bat se b da duahkh hota tha. hamare dada ji ganesh ji ki moorti banate the. vah moorti chandan ki hoti thi. maian chhota bachcha tha, to chandan ghisane ke lie mujhe hi kaha jata tha. kaphi chandan ghisana p data, tab us chandan ki moorti banati. phir chaudah din usaki pooja hoti aur akhir mean usaka visarjan ho jata tha. hamean isase b da duahkh hota tha. itana chandan ghisakar moorti banayi, chaudah din usaki pooja-upasana ki aur ant mean use dubo diya. ise ‘avahan-visarjan’ kahate haian. par samajhane ki bat hai ki yadi aisa n karean, to moorti hi bhagavan ban jae aur bhagavan ka mool svaroop bhula jae. |
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- ↑ bhagavat-11.21.43
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